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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-33

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श्रीवसिष्ठ उवाच ।
चन्द्रार्धशेखरधर चित्तत्त्वस्य महात्मनः ।
अनन्तस्यैकरूपस्य द्वित्वं कथमुपागतम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
candrārdhaśekharadhara cittattvasya mahātmanaḥ ,
anantasyaikarūpasya dvitvaṃ kathamupāgatam 1
1. śrī vasiṣṭha uvāca candrārdhaśekharadhara cittattvasya
mahātmanaḥ anantasya ekarūpasya dvitvaṃ katham upāgatam
1. śrī vasiṣṭha uvāca candrārdhaśekharadhara cittattvasya
mahātmanaḥ anantasya ekarūpasya dvitvaṃ katham upāgatam
1. Śrī Vasiṣṭha said: O (Lord Shiva), who bears the crescent moon on your head, how did duality arise for the great self (ātman), which is the infinite and singular essence of consciousness (cit tattva)?
कथं च तन्महादेव रूढं पर्यायसंकुलम् ।
भवेद्दुःखोपघाताय प्रज्ञया विनिवारितम् ॥ २ ॥
kathaṃ ca tanmahādeva rūḍhaṃ paryāyasaṃkulam ,
bhavedduḥkhopaghātāya prajñayā vinivāritam 2
2. kathaṃ ca tat mahādeva rūḍhaṃ paryāyasaṃkulam
bhavet duḥkhopaghātāya prajñayā vinivāritam
2. kathaṃ ca mahādeva tat rūḍhaṃ paryāyasaṃkulam
prajñayā duḥkhopaghātāya vinivāritam bhavet
2. And how, O Great God (Mahādeva), did that [duality] become firmly established and filled with changing states? May it be averted by wisdom (prajñā) for the prevention of suffering.
ईश्वर उवाच ।
सर्वशक्ति हि तद्ब्रह्म सदेकं विद्यते यदा ।
तदा निर्मूल एवायं द्वित्वैकत्वकलोदयः ॥ ३ ॥
īśvara uvāca ,
sarvaśakti hi tadbrahma sadekaṃ vidyate yadā ,
tadā nirmūla evāyaṃ dvitvaikatvakalodayaḥ 3
3. īśvara uvāca sarvaśakti hi tat brahma sat ekam vidyate
yadā tadā nirmūla eva ayam dvitvaikatvakalodayaḥ
3. īśvara uvāca yadā hi tat brahma sarvaśakti sat ekam
vidyate tadā ayam dvitvaikatvakalodayaḥ nirmūla eva
3. Īśvara said: "When that Brahman (brahman) indeed exists as eternally one and possessing all power (śakti), then this very arising of the notions of duality and oneness is without a basis."
सति द्वित्वे किलैकं स्यात्सत्येकत्वे द्विरूपता ।
कले द्वे अपि चिद्रूपे चिद्रूपत्वात्तदप्यसत् ॥ ४ ॥
sati dvitve kilaikaṃ syātsatyekatve dvirūpatā ,
kale dve api cidrūpe cidrūpatvāttadapyasat 4
4. sati dvitve kila ekam syāt sati ekatve dvirūpatā
kale dve api cidrūpe cidrūpatvāt tat api asat
4. dvitve sati ekam kila syāt ekatve sati dvirūpatā
kale dve api cidrūpe cidrūpatvāt tat api asat
4. When duality exists, it is indeed regarded as a single entity; and when oneness exists, a dual form arises. Even though these two manifestations (kalā) are of the nature of pure consciousness (cit), because of this very intrinsic nature (cidrupatva), that distinction itself is unreal.
एकाभावादभावोऽत्र एकत्वद्वित्वयोर्द्वयोः ।
एकं विना न द्वितीयं न द्वितीयं विनैकता ॥ ५ ॥
ekābhāvādabhāvo'tra ekatvadvitvayordvayoḥ ,
ekaṃ vinā na dvitīyaṃ na dvitīyaṃ vinaikatā 5
5. eka abhāvāt abhāvaḥ atra ekatvadvitvayoḥ dvayoḥ
ekam vinā na dvitīyam na dvitīyam vinā ekatā
5. eka abhāvāt atra ekatvadvitvayoḥ dvayoḥ abhāvaḥ
ekam vinā dvitīyam na dvitīyam vinā ekatā
5. Due to the non-existence of the one, there is an absence here of both oneness and duality. Without the one, there is no second; and without the second, there is no oneness.
कार्यकारणयोरेकसारत्वादेकरूपता ।
फलान्तस्यापि बीजादेर्विकारादिह कल्पना ॥ ६ ॥
kāryakāraṇayorekasāratvādekarūpatā ,
phalāntasyāpi bījādervikārādiha kalpanā 6
6. kāryakāraṇayoḥ ekasāratvāt ekarūpatā
phalāntasya api bījādeḥ vikāra ādi iha kalpanā
6. kāryakāraṇayoḥ ekasāratvāt ekarūpatā iha
phalāntasya api bījādeḥ vikāra ādi kalpanā
6. Because of the single essential nature of both cause and effect, there is an identity of form. Here, the idea of various modifications and the like, from the seed to the final fruit, is merely a mental construct.
चित्त्वं चेत्यविकल्पेन स्वयं स्फुरति तन्मयम् ।
विकारादि तदेवान्तस्तत्सारत्वान्न भिद्यते ॥ ७ ॥
cittvaṃ cetyavikalpena svayaṃ sphurati tanmayam ,
vikārādi tadevāntastatsāratvānna bhidyate 7
7. cittvam cetyavikalpena svayam sphurati tanmayam
vikārādi tat eva antaḥ tatsāratvāt na bhidyate
7. cittvam cetyavikalpena svayam tanmayam sphurati
vikārādi tat eva antaḥ tatsāratvāt na bhidyate
7. The intrinsic nature (cittva) of consciousness (cit) manifests by itself, without any conceptual distinction of the perceivable (object), as entirely imbued with that (consciousness). All modifications and the like, that (consciousness) itself is the inner essence; thus, due to its essential identity with that, it is not differentiated.
विकारादिविकल्पोऽयं तत उत्थाय वस्तुषु ।
याति सार्थकतां नानाकार्यकारणतादिभिः ॥ ८ ॥
vikārādivikalpo'yaṃ tata utthāya vastuṣu ,
yāti sārthakatāṃ nānākāryakāraṇatādibhiḥ 8
8. vikārādivikalpaḥ ayam tataḥ utthāya vastuṣu
yāti sārthakatām nānākāryakāraṇatādibhiḥ
8. ayam vikārādivikalpaḥ vastuṣu utthāya tataḥ
nānākāryakāraṇatādibhiḥ sārthakatām yāti
8. This conceptualization of transformations and distinctions, arising from actual objects (vastu), attains its meaningfulness through various relationships of cause and effect and other such factors.
तरङ्गाः सलिले येऽपि तोये शैलस्य ते समाः ।
शशश्रृङ्गसमः सोऽपि यस्य सत्यः शशाङ्कुरः ॥ ९ ॥
taraṅgāḥ salile ye'pi toye śailasya te samāḥ ,
śaśaśrṛṅgasamaḥ so'pi yasya satyaḥ śaśāṅkuraḥ 9
9. taraṅgāḥ salile ye api toye śailasya te samāḥ
śaśaśṛṅgasamaḥ saḥ api yasya satyaḥ śaśāṅkuraḥ
9. ye api taraṅgāḥ salile toye te śailasya samāḥ
yasya śaśāṅkuraḥ satyaḥ saḥ api śaśaśṛṅgasamaḥ
9. Even those waves that exist in water, being themselves water, are like a mountain's (shadow) in water (i.e., their distinct form is an appearance without separate substance). Likewise, one for whom a rabbit's sprout is real is akin to a rabbit's horn (i.e., believing in utter impossibilities).
वस्तुबोधोऽत्र संधत्ते तत्रालं वाग्विकल्पनैः ।
व्यवच्छेदादि दुश्छेद्यं वचोवाच्यात्किल द्विज ॥ १० ॥
vastubodho'tra saṃdhatte tatrālaṃ vāgvikalpanaiḥ ,
vyavacchedādi duśchedyaṃ vacovācyātkila dvija 10
10. vastubodhaḥ atra sandhatte tatra alam vāgvikalpanaiḥ
vyavacchedādi duśchedyam vacovācyāt kila dvija
10. dvija atra vastubodhaḥ sandhatte tatra vāgvikalpanaiḥ
alam (astu) kila vyavacchedādi vacovācyāt duśchedyam
10. Here, the understanding of reality (vastubodha) is established; therefore, enough with conceptualizations of speech. For indeed, O twice-born one (dvija), distinctions and similar concepts are difficult to separate from what is expressed by words.
ब्रह्मणः सर्वशक्तित्वं तत्त्वतो न विभिद्यते ।
तरङ्गकणकल्लोलजलौघ इव वारिणः ॥ ११ ॥
brahmaṇaḥ sarvaśaktitvaṃ tattvato na vibhidyate ,
taraṅgakaṇakallolajalaugha iva vāriṇaḥ 11
11. brahmaṇaḥ sarvaśaktitvam tattvataḥ na vibhidyate
taraṅgakaṇakallolajalaugha iva vāriṇaḥ
11. brahmaṇaḥ sarvaśaktitvam tattvataḥ na vibhidyate
vāriṇaḥ taraṅgakaṇakallolajalaugha iva
11. The omnipotence (sarvaśaktitva) of "brahman" is not essentially distinct, just as waves, particles, great surges, and floods of water are not distinct from water itself.
पुष्पपल्लवपत्रादि लताया नेतरद्यथा ।
द्वित्वैकत्वजगत्त्वादि त्वन्त्वाहन्त्वं तथा चितेः ॥ १२ ॥
puṣpapallavapatrādi latāyā netaradyathā ,
dvitvaikatvajagattvādi tvantvāhantvaṃ tathā citeḥ 12
12. puṣpapallavapatrādi latāyāḥ na itarat yathā
dvitvaikattvajagatttvādi tvantvāhantvaṃ tathā citeḥ
12. yathā puṣpapallavapatrādi latāyāḥ na itarat tathā
dvitvaikattvajagatttvādi tvantvāhantvaṃ citeḥ
12. Just as flowers, sprouts, leaves, and so forth belong to a creeper and not to anything else, similarly, concepts like duality, unity, world-ness, "you-ness," and "I-ness" all belong to consciousness (cit).
देशकालविकारादिः कृतो भेदश्चितस्तु यः ।
तच्चिदेतदसत्प्रोक्तं न प्रश्नोऽत्र तवोचितः ॥ १३ ॥
deśakālavikārādiḥ kṛto bhedaścitastu yaḥ ,
taccidetadasatproktaṃ na praśno'tra tavocitaḥ 13
13. deśakālavikārādiḥ kṛtaḥ bhedaḥ citaḥ tu yaḥ tat
cit etat asat proktaṃ na praśnaḥ atra tava ucitaḥ
13. yaḥ bhedaḥ citaḥ deśakālavikārādiḥ kṛtaḥ,
tu tat etat cit asat proktaṃ.
atra tava praśnaḥ na ucitaḥ
13. Any distinction (bheda) of consciousness (cit) that is made based on space, time, change, and so forth, that consciousness (cit) [perceived through these distinctions] is declared to be unreal (asat). Therefore, your question regarding this is not appropriate.
देशकालक्रियासत्तानियत्याद्याश्च शक्तयः ।
चिदात्मिका एव चितः सत्त्वात्संपतिताः स्वतः ॥ १४ ॥
deśakālakriyāsattāniyatyādyāśca śaktayaḥ ,
cidātmikā eva citaḥ sattvātsaṃpatitāḥ svataḥ 14
14. deśakālakriyāsattāniyatyādyāḥ ca śaktayaḥ
cidātmikā eva citaḥ sattvāt saṃpatitāḥ svataḥ
14. deśakālakriyāsattāniyatyādyāḥ śaktayaḥ ca eva cidātmikāḥ (santi).
(tāḥ) citaḥ sattvāt svataḥ saṃpatitāḥ.
14. The various powers (śakti), such as space, time, action, existence, and necessity, are all inherently conscious (cidātmikā) and manifest spontaneously from the very being of consciousness (cit).
चित्तत्त्वं चित्तचेत्येहं चिद्ब्रह्माद्यभिधा स्मृता ।
यथा वीच्याद्यभिधार्हं स्थितमम्बुतरङ्गकम् ॥ १५ ॥
cittattvaṃ cittacetyehaṃ cidbrahmādyabhidhā smṛtā ,
yathā vīcyādyabhidhārhaṃ sthitamambutaraṅgakam 15
15. cittattvaṃ citta cetya ihaṃ citbrahmādyabhidhā smṛtā
yathā vīcyādyabhidhārhaṃ sthitaṃ ambutaraṅgakam
15. yathā ambutaraṅgakam vīcyādyabhidhārhaṃ sthitaṃ,
tathā cittattvaṃ citta cetya ihaṃ citbrahmādyabhidhā smṛtā.
15. The principle of consciousness (cit-tattva), mind (citta), the objects of thought (cetya), and this immediate perception (ihaṃ) - these are remembered as appellations appropriate for consciousness (cit) or brahman. This is similar to how a wave, existing as water, deserves to be called by names like "wave," etc.
असंभवत्तरङ्गस्य चिद्विलासमहाम्बुधेः ।
तरङ्गितत्वमिव यत्तत्तावच्चेत्यसङ्गिता ॥ १६ ॥
asaṃbhavattaraṅgasya cidvilāsamahāmbudheḥ ,
taraṅgitatvamiva yattattāvaccetyasaṅgitā 16
16. asaṃbhavattaraṅgasya cidvilāsamahāmbudheḥ
taraṅgitatvam iva yat tat tāvat cetyasaṅgitā
16. asaṃbhavattaraṅgasya cidvilāsamahāmbudheḥ
yat taraṅgitatvam iva tat tāvat cetyasaṅgitā
16. Just as the state of appearing as waves belongs to the great ocean of the play of consciousness (cit-vilāsa), which is inherently waveless, so too is that very state the non-attachment to objects of thought.
तदेतत्परमं ब्रह्म सत्येश्वरशिवादिभिः ।
शून्यैकपरमात्मादिनामभिः परिगीयते ॥ १७ ॥
tadetatparamaṃ brahma satyeśvaraśivādibhiḥ ,
śūnyaikaparamātmādināmabhiḥ parigīyate 17
17. tat etat paramam brahma satyeśvaraśivādibhiḥ
śūnyaikaparama-ātmādināmabhiḥ parigīyate
17. tat etat paramam brahma satyeśvaraśivādibhiḥ
śūnyaikaparama-ātmādināmabhiḥ parigīyate
17. That supreme reality (brahman) is fully described by various names such as Satya, Īśvara, and Śiva, as well as by names like Śūnya, Eka, and the supreme (paramātman).
एवं रूपपदातीतं यद्रूपं परमात्मनः ।
यत्तु नामाहममलं विषयो न गिरां च तत् ॥ १८ ॥
evaṃ rūpapadātītaṃ yadrūpaṃ paramātmanaḥ ,
yattu nāmāhamamalaṃ viṣayo na girāṃ ca tat 18
18. evam rūpapadātītam yat rūpam paramātmanaḥ yat
tu nāma aham amalam viṣayaḥ na girām ca tat
18. evam paramātmanaḥ yat rūpam rūpapadātītam tu
yat nāma amalam aham ca tat girām na viṣayaḥ
18. Thus, the true nature (rūpa) of the supreme (paramātman) transcends all forms and words. Moreover, that pure 'I' (aham), known as such, is not an object accessible to speech.
यदिदं दृश्यते तस्यास्तल्लताया महाचितेः ।
फलपल्लवपुष्पादि न भिन्नं तन्मयं यतः ॥ १९ ॥
yadidaṃ dṛśyate tasyāstallatāyā mahāciteḥ ,
phalapallavapuṣpādi na bhinnaṃ tanmayaṃ yataḥ 19
19. yat idam dṛśyate tasyāḥ tat-latāyāḥ mahāciteḥ
phalapallavapuṣpādi na bhinnam tanmayam yataḥ
19. yataḥ yat idam dṛśyate tasyāḥ mahāciteḥ
tat-latāyāḥ phalapallavapuṣpādi na bhinnam tanmayam
19. Whatever is seen (in the world) is like the fruits, sprouts, and flowers of that creeper which is the great consciousness (mahā-cit). This is because it is not separate from it, but rather entirely composed of it.
महाविद्योपनयना चिद्भवत्यभिधा सती ।
सा जीवत्वेन बाह्यत्वं तदा द्वीन्द्विव पश्यति ॥ २० ॥
mahāvidyopanayanā cidbhavatyabhidhā satī ,
sā jīvatvena bāhyatvaṃ tadā dvīndviva paśyati 20
20. mahāvidyopanayanā cit bhavati abhidhā satī sā
jīvatvena bāhyatvam tadā dvi īndu iva paśyati
20. cit mahāvidyopanayanā satī abhidhā bhavati sā
tadā jīvatvena bāhyatvam dvi īndu iva paśyati
20. When consciousness (cit), initiated into the great knowledge (mahāvidyā), becomes an auspicious (satī) designation, then that same consciousness, in its state as an individual soul (jīva), perceives externality as if seeing two moons (due to illusion).
स्वयमन्यैवमस्मीति भावयित्वा स्वभावतः ।
अन्यतामिव संयाति स्वविकल्पात्मिकां स्वतः ॥ २१ ॥
svayamanyaivamasmīti bhāvayitvā svabhāvataḥ ,
anyatāmiva saṃyāti svavikalpātmikāṃ svataḥ 21
21. svayam anyā evam asmi iti bhāvayitvā svabhāvataḥ
anyatām iva saṃyāti svavikalpātmakām svataḥ
21. svabhāvataḥ svayam anyā evam asmi iti bhāvayitvā,
svavikalpātmakām anyatām iva svataḥ saṃyāti
21. By its very nature (svabhāvataḥ), having conceived 'I am indeed other (anyā),' it (the individual soul or consciousness) spontaneously (svataḥ) attains, as it were, an otherness that is constituted by its own mental constructs (svavikalpa).
अकलङ्केन रूपेण रूपं यत्सकलङ्कवत् ।
संसारसरितं प्राप्य चेतनेनैव चेतति ॥ २२ ॥
akalaṅkena rūpeṇa rūpaṃ yatsakalaṅkavat ,
saṃsārasaritaṃ prāpya cetanenaiva cetati 22
22. akalaṅkena rūpeṇa rūpam yat sakalaṅkavat
saṃsārasaritam prāpya cetanena eva cetati
22. akalaṅkena rūpeṇa yat sakalaṅkavat rūpam cetati.
saṃsārasaritam prāpya cetanena eva cetati
22. That (consciousness), by its unblemished nature (rūpa), perceives the form which is stained. Having entered the river of transmigration (saṃsāra), it is indeed conscious only through its own consciousness (cetanā).
चिद्वपुः स्वयमेतेन ह्येकतामेति जीवताम् ।
चित्तत्त्वस्यावभासेन जीवो जीवति तन्मयः ॥ २३ ॥
cidvapuḥ svayametena hyekatāmeti jīvatām ,
cittattvasyāvabhāsena jīvo jīvati tanmayaḥ 23
23. citvapuḥ svayam etena hi ekatām eti jīvatām
cittattvasya avabhāsena jīvaḥ jīvati tanmayaḥ
23. citvapuḥ svayam etena hi jīvatām ekatām eti.
jīvaḥ cittattvasya avabhāsena tanmayaḥ jīvati
23. Indeed, the very essence of consciousness (cidvapuḥ) itself, by this (process/means), attains unity with the state of being an individual soul (jīva). The individual soul (jīva) then lives, absorbed in that (principle of consciousness), through the manifestation of the principle of consciousness (cittattva).
आतिवाहिकदेहोऽपि जीवतां समुपागतः ।
भावनापञ्चकं भूत्वा द्रव्यमस्मीति वेत्त्यलम् ॥ २४ ॥
ātivāhikadeho'pi jīvatāṃ samupāgataḥ ,
bhāvanāpañcakaṃ bhūtvā dravyamasmīti vettyalam 24
24. ātivāhika-dehaḥ api jīvatām samupāgataḥ
bhāvanāpañcakam bhūtvā dravyam asmi iti vetti alam
24. ātivāhika-dehaḥ api jīvatām samupāgataḥ
bhāvanāpañcakam bhūtvā dravyam asmi iti alam vetti
24. Even the subtle body (ātivāhika-deha), having reached the state of living beings and having become the five basic elements, fully perceives itself as material substance.
तद्द्रव्यं प्राणिना भुक्तमाशु गच्छति वीर्यताम् ।
ततोऽहं प्राणवाञ्जातो वेत्तीत्यनुभवात्मकम् ॥ २५ ॥
taddravyaṃ prāṇinā bhuktamāśu gacchati vīryatām ,
tato'haṃ prāṇavāñjāto vettītyanubhavātmakam 25
25. tat dravyam prāṇinā bhuktam āśu gacchati vīryatām
tataḥ aham prāṇavān jātaḥ vetti iti anubhavātmakam
25. prāṇinā bhuktam tat dravyam āśu vīryatām gacchati
tataḥ aham prāṇavān jātaḥ iti anubhavātmakam vetti
25. That substance (dravya), when consumed by living beings, quickly transforms into vital energy. From this, the subtle body (ātivāhika-deha) realizes experientially, 'I have become endowed with vital breath (prāṇa).'
अहंतादिक्रमेणाशु पञ्चकानुभवभ्रमात् ।
स्थावरं जंगमं सर्वं वेत्ति तत्तद्भवत्यलम् ॥ २६ ॥
ahaṃtādikrameṇāśu pañcakānubhavabhramāt ,
sthāvaraṃ jaṃgamaṃ sarvaṃ vetti tattadbhavatyalam 26
26. ahaṅtādi-krameṇa āśu pañcakānubhava-bhramāt
sthāvaram jaṅgamam sarvam vetti tat tat bhavati alam
26. āśu ahaṅtādi-krameṇa pañcakānubhava-bhramāt
sthāvaram jaṅgamam sarvam vetti tat tat alam bhavati
26. Quickly, through a process commencing with the sense of 'I' (ahaṅkāra), and driven by the delusion of fivefold experience, it perceives all that is stationary and moving, and fully becomes whatever it thus apprehends.
काकतालीययोगेन दृढाभ्यासक्षयेण च ।
वासनान्तरसंश्लेषात्सूक्ष्ममाकारमुज्झति ॥ २७ ॥
kākatālīyayogena dṛḍhābhyāsakṣayeṇa ca ,
vāsanāntarasaṃśleṣātsūkṣmamākāramujjhati 27
27. kākatālīya-yogena dṛḍhābhyāsa-kṣayeṇa ca
vāsanāntara-saṃśleṣāt sūkṣmam ākāram ujjhati
27. kākatālīya-yogena ca dṛḍhābhyāsa-kṣayeṇa
vāsanāntara-saṃśleṣāt sūkṣmam ākāram ujjhati
27. By a sudden, accidental occurrence (kākatālīya-yoga) and through the destruction of strong habituation, due to the assimilation of other latent impressions (vāsanā), it abandons its subtle form.
द्वित्वस्वसंविदा द्वित्वमेकस्यैव प्रवर्तते ।
पुंसो वेतालसंकल्पाद्वेताल इव भासुरः ॥ २८ ॥
dvitvasvasaṃvidā dvitvamekasyaiva pravartate ,
puṃso vetālasaṃkalpādvetāla iva bhāsuraḥ 28
28. dvitvasvasaṃvidā dvitvam ekasya eva pravartate
puṃsaḥ vetālasaṃkalpāt vetālaḥ iva bhāsuraḥ
28. ekasya eva dvitvam dvitvasvasaṃvidā pravartate
puṃsaḥ vetālasaṃkalpāt bhāsuraḥ vetālaḥ iva
28. Duality (dvitva) manifests for a singular entity through its own self-awareness of duality, much like a shining phantom appears due to a man's mental resolve (saṃkalpa).
अद्वित्ववेदनाद्वित्वमात्मनोऽपि निवर्तते ।
न करोमीति संकल्पात्पुरुषस्येव कर्तृता ॥ २९ ॥
advitvavedanādvitvamātmano'pi nivartate ,
na karomīti saṃkalpātpuruṣasyeva kartṛtā 29
29. advitvavedanāt dvitvam ātmanaḥ api nivartate
na karomi iti saṃkalpāt puruṣasya iva kartṛtā
29. advitvavedanāt ātmanaḥ api dvitvam nivartate
puruṣasya na karomi iti saṃkalpāt kartṛtā iva
29. Just as the quality of doership ceases for a person from the resolve (saṃkalpa), "I do nothing," similarly, duality (dvitva) ceases even for the self (ātman) through the understanding of non-duality.
द्वित्वसंकल्पतो द्वित्वमेकस्यैव प्रवर्तते ।
अद्वित्वसंविदा द्वित्वमनेकस्यापि नश्यति ॥ ३० ॥
dvitvasaṃkalpato dvitvamekasyaiva pravartate ,
advitvasaṃvidā dvitvamanekasyāpi naśyati 30
30. dvitvasaṃkalpataḥ dvitvam ekasya eva pravartate
advitvasaṃvidā dvitvam anekasya api naśyati
30. ekasya eva dvitvasaṃkalpataḥ dvitvam pravartate
advitvasaṃvidā anekasya api dvitvam naśyati
30. Duality (dvitva) manifests for a singular entity through its resolve (saṃkalpa) for duality. Conversely, by the understanding of non-duality, duality is destroyed even for multiple entities.
परमात्मतया द्वित्वं न किलात्मनि विद्यते ।
अविकारादिमत्त्वेन सर्वगत्वेन सर्वदा ॥ ३१ ॥
paramātmatayā dvitvaṃ na kilātmani vidyate ,
avikārādimattvena sarvagatvena sarvadā 31
31. paramātmatayā dvitvam na kila ātmani vidyate
avikārādimattvena sarvagatvena sarvadā
31. ātmani dvitvam paramātmatayā kila na vidyate
avikārādimattvena sarvagatvena sarvadā
31. Duality (dvitva) certainly does not exist in the self (ātman) by virtue of its nature as the supreme self (paramātman), for it is always unchanging, beginningless, and all-pervading.
यत्स्वसंकल्परचितमसंकल्पक्षयं हि तत् ।
यथा मुने मनोराज्यं गन्धर्वनगरं यथा ॥ ३२ ॥
yatsvasaṃkalparacitamasaṃkalpakṣayaṃ hi tat ,
yathā mune manorājyaṃ gandharvanagaraṃ yathā 32
32. yat svasaṅkalparacitam asaṅkalpakṣayam hi tat
yathā mune manorājyam gandharvanagaram yathā
32. mune yat svasaṅkalparacitam hi tat asaṅkalpakṣayam
yathā manorājyam yathā gandharvanagaram
32. O sage, whatever is created by one's own imagination (saṅkalpa) is indeed destroyed by the absence of imagination. It is like a daydream (manorājya) or an illusory city of Gandharvas.
तथा संकल्पने क्लेशो न संकल्पविनाशने ।
संकल्पयक्षो गन्धर्वपुर्याः सृष्टौ न तु क्षये ॥ ३३ ॥
tathā saṃkalpane kleśo na saṃkalpavināśane ,
saṃkalpayakṣo gandharvapuryāḥ sṛṣṭau na tu kṣaye 33
33. tathā saṅkalpane kleśaḥ na saṅkalpa-vināśane
saṅkalpa-yakṣaḥ gandharvapuryaḥ sṛṣṭau na tu kṣaye
33. tathā saṅkalpane kleśaḥ na saṅkalpa-vināśane
saṅkalpa-yakṣaḥ gandharvapuryaḥ sṛṣṭau na tu kṣaye
33. Similarly, effort or suffering (kleśa) arises from the act of imagining (saṅkalpa), but not from the destruction of imagination. This personified imagination (saṅkalpa-yakṣa) is involved in the creation of an illusory city of Gandharvas, but not in its destruction.
पुष्टसंकल्पमात्रेण यदिदं दुःखमागतम् ।
तदसंकल्पमात्रेण क्षयि कात्र कदर्थना ॥ ३४ ॥
puṣṭasaṃkalpamātreṇa yadidaṃ duḥkhamāgatam ,
tadasaṃkalpamātreṇa kṣayi kātra kadarthanā 34
34. puṣṭasaṅkalpamātreṇa yat idam duḥkham āgatam
tat asaṅkalpamātreṇa kṣayi kā atra kadarthanā
34. yat idam duḥkham puṣṭasaṅkalpamātreṇa āgatam
tat asaṅkalpamātreṇa kṣayi atra kā kadarthanā
34. This suffering (duḥkha) that has arisen merely through strengthened intention (saṅkalpa) is perishable simply by the absence of intention. What difficulty or vexation (kadarthanā) is there in this?
यत्किंचिदपि संकल्प्य नरो दुःखे निमज्जति ।
न किंचिदपि संकल्प्य सुखमव्ययमश्नुते ॥ ३५ ॥
yatkiṃcidapi saṃkalpya naro duḥkhe nimajjati ,
na kiṃcidapi saṃkalpya sukhamavyayamaśnute 35
35. yatkiñcit api saṅkalpya naraḥ duḥkhe nimajjati
na kiñcit api saṅkalpya sukham avyayam aśnute
35. naraḥ yatkiñcit api saṅkalpya duḥkhe nimajjati
na kiñcit api saṅkalpya avyayam sukham aśnute
35. A person who imagines (saṅkalpya) even the slightest thing plunges into suffering (duḥkha). By not imagining anything at all, one attains imperishable happiness.
संकल्पव्यालनिर्मुक्ता न यदा तव चेतना ।
न तदा नन्दनोद्याने त्वमुच्चैः परिराजसे ॥ ३६ ॥
saṃkalpavyālanirmuktā na yadā tava cetanā ,
na tadā nandanodyāne tvamuccaiḥ parirājase 36
36. saṅkalpa-vyāla-nirmuktā na yadā tava cetanā
na tadā nandana-udyāne tvam uccaiḥ parirājase
36. yadā tava cetanā saṅkalpa-vyāla-nirmuktā na,
tadā tvam nandana-udyāne uccaiḥ na parirājase
36. When your consciousness is not liberated from the serpent of conceptualization (saṅkalpa), then you do not shine brilliantly in the celestial pleasure garden.
स्वविवेकानिलैः कृत्वा संकल्पजलदक्षयम् ।
परां निर्मलतामेहि शरदीव नभोन्तरम् ॥ ३७ ॥
svavivekānilaiḥ kṛtvā saṃkalpajaladakṣayam ,
parāṃ nirmalatāmehi śaradīva nabhontaram 37
37. sva-viveka-anilaiḥ kṛtvā saṅkalpa-jalada-kṣayam
parām nirmalatām ehi śaradī iva nabhaḥ-antaram
37. sva-viveka-anilaiḥ saṅkalpa-jalada-kṣayam kṛtvā,
śaradī iva nabhaḥ-antaram,
parām nirmalatām ehi
37. Having caused the destruction of the clouds of conceptualization (saṅkalpa) with the winds of your own discernment, attain supreme purity, just like the inner sky in autumn.
संकल्पसरितं मत्तां मणिमन्त्रेण शोषय ।
तत्रोह्यमानमात्मानं समाश्वास्य भवामनाः ॥ ३८ ॥
saṃkalpasaritaṃ mattāṃ maṇimantreṇa śoṣaya ,
tatrohyamānamātmānaṃ samāśvāsya bhavāmanāḥ 38
38. saṅkalpa-saritam mattām maṇi-mantreṇa śoṣaya
tatra uhyamānam ātmānam samāśvāsya bhava amanāḥ
38. maṇi-mantreṇa mattām saṅkalpa-saritam śoṣaya.
tatra uhyamānam ātmānam samāśvāsya amanāḥ bhava
38. Dry up the raging river of conceptualization (saṅkalpa) with a mystical gem and a mantra. Then, after comforting your self (ātman) that is being swept away by it, become free from the mind (amanāḥ).
संकल्पानिलनिर्धूतं भ्रान्तं पर्णतृणांशवत् ।
भूताकाशे चिदात्मानमवलम्ब्य विलोकय ॥ ३९ ॥
saṃkalpānilanirdhūtaṃ bhrāntaṃ parṇatṛṇāṃśavat ,
bhūtākāśe cidātmānamavalambya vilokaya 39
39. saṅkalpa-anila-nirdhūtam bhrāntam parṇa-tṛṇa-aṃśavat
bhūta-ākāśe cit-ātmānam avalambya vilokaya
39. bhūta-ākāśe avalambya,
saṅkalpa-anila-nirdhūtam,
parṇa-tṛṇa-aṃśavat bhrāntam cit-ātmānam vilokaya
39. Having taken support in the universal space (bhūtākāśa), behold your conscious self (ātman), which is wandering like a fragment of a leaf or a blade of grass, shaken by the wind of conceptualization (saṅkalpa).
स्वसंकल्पनकालुष्यं विनिवार्यात्मनात्मनः ।
परं प्रसादमासाद्य परमानन्दवान्भव ॥ ४० ॥
svasaṃkalpanakāluṣyaṃ vinivāryātmanātmanaḥ ,
paraṃ prasādamāsādya paramānandavānbhava 40
40. sva-saṃkalpana-kāluṣyam vinivārya ātmanā ātmanaḥ
param prasādam āsādya paramānanda-vān bhava
40. ātmanā ātmanaḥ sva-saṃkalpana-kāluṣyam vinivārya
param prasādam āsādya paramānanda-vān bhava
40. Having removed the impurity of one's own volitional thoughts (saṃkalpa) by the self (ātman), and having attained supreme serenity, become endowed with supreme bliss.
सर्वशक्तिमयो ह्यात्मा यद्यथा भावयत्यलम् ।
तत्तथा पश्यति तदा स्वसंकल्पविजृम्भितम् ॥ ४१ ॥
sarvaśaktimayo hyātmā yadyathā bhāvayatyalam ,
tattathā paśyati tadā svasaṃkalpavijṛmbhitam 41
41. sarva-śakti-mayaḥ hi ātmā yat yathā bhāvayati alam
tat tathā paśyati tadā sva-saṃkalpa-vijṛmbhitam
41. hi ātmā sarva-śakti-mayaḥ yat yathā alam bhāvayati,
tadā tat tathā sva-saṃkalpa-vijṛmbhitam paśyati.
41. Indeed, the self (ātman) is endowed with all power. Whatever it thoroughly conceives, that very thing it then perceives, manifested by its own volitional thought (saṃkalpa).
संकल्पमात्रमेवेदं जगन्मिथ्यात्वमुत्थितम् ।
असंकल्पनमात्रेण ब्रह्मन्क्वापि विलीयते ॥ ४२ ॥
saṃkalpamātramevedaṃ jaganmithyātvamutthitam ,
asaṃkalpanamātreṇa brahmankvāpi vilīyate 42
42. saṃkalpa-mātram eva idam jagat mithyātvaṃ utthitam
asaṃkalpana-mātreṇa brahman kva api vilīyate
42. brahman,
idam jagat (yat) mithyātvaṃ saṃkalpa-mātram eva utthitam,
asaṃkalpana-mātreṇa kva api vilīyate.
42. This world (jagat), which has arisen as a mere illusion, is nothing but volitional thought (saṃkalpa). By merely ceasing such thought (asaṃkalpana), O Brahman, it completely dissolves.
संकल्पवातवलितं जन्मजालकदम्बकम् ।
असंकल्पानिलस्पर्शाद्विश्राम्यति परे पदे ॥ ४३ ॥
saṃkalpavātavalitaṃ janmajālakadambakam ,
asaṃkalpānilasparśādviśrāmyati pare pade 43
43. saṃkalpa-vāta-valitam janma-jāla-kadambakam
asaṃkalpa-anila-sparśāt viśrāmyati pare pade
43. saṃkalpa-vāta-valitam janma-jāla-kadambakam asaṃkalpa-anila-sparśāt pare pade viśrāmyati.
43. The entire network of births (saṃsāra), agitated by the wind of volitional thought (saṃkalpa), comes to rest in the supreme state (pada) through the touch of the wind of non-volitional thought (asaṃkalpa).
तृष्णाकरञ्जलतिकामिमां रूढिमुपागताम् ।
संकल्पमूलोद्धरणात्परिशोषवतीं कुरु ॥ ४४ ॥
tṛṣṇākarañjalatikāmimāṃ rūḍhimupāgatām ,
saṃkalpamūloddharaṇātpariśoṣavatīṃ kuru 44
44. tṛṣṇākarañjalatikām imām rūḍhim upāgatām
saṃkalpamūloddharaṇāt pariśoṣavatīm kuru
44. kuru imām tṛṣṇākarañjalatikām rūḍhim
upāgatām saṃkalpamūloddharaṇāt pariśoṣavatīm
44. Cause this creeper of craving (tṛṣṇā), which has taken deep root, to completely wither by uprooting it at its source, which is mental resolve (saṃkalpa).
प्रतिभाससमुत्थानं प्रतिभासपरिक्षयम् ।
यथा गन्धर्वनगरं तथा संसृतिविभ्रमः ॥ ४५ ॥
pratibhāsasamutthānaṃ pratibhāsaparikṣayam ,
yathā gandharvanagaraṃ tathā saṃsṛtivibhramaḥ 45
45. pratibhāsamutsthānam pratibhāsaparikṣayam
yathā gandharvanagaram tathā saṃsṛtivibhramaḥ
45. yathā gandharvanagaram (bhāti) tathā pratibhāsamutsthānam
pratibhāsaparikṣayam saṃsṛtivibhramaḥ (bhāti)
45. Just as a mirage city (gandharvanagara) appears, so too do the arising and dissolution of appearances, and the delusion of cyclic existence (saṃsāra).
प्रभुरस्मीति विस्मृत्य तावच्छोचति भूमिपः ।
भूमिपोऽस्मीति संजाता यावन्नास्य हृदि स्मृतिः ॥ ४६ ॥
prabhurasmīti vismṛtya tāvacchocati bhūmipaḥ ,
bhūmipo'smīti saṃjātā yāvannāsya hṛdi smṛtiḥ 46
46. prabhuḥ asmi iti vismṛtya tāvat śocati bhūmipaḥ
bhūmipaḥ asmi iti saṃjātā yāvat na asya hṛdi smṛtiḥ
46. bhūmipaḥ prabhuḥ asmi iti vismṛtya tāvat śocati
yāvat bhūmipaḥ asmi iti smṛtiḥ asya hṛdi na saṃjātā
46. A king, having forgotten 'I am the master' (prabhu), grieves until the memory 'I am the king' arises in his heart.
नास्य तज्जातया ब्रह्मन्प्राक्स्मृतिर्वर्तमानया ।
शरदेवोपगतया प्रावृड् जाड्यापवारिणी ॥ ४७ ॥
nāsya tajjātayā brahmanprāksmṛtirvartamānayā ,
śaradevopagatayā prāvṛḍ jāḍyāpavāriṇī 47
47. na asya tat jātayā brahman prāk smṛtiḥ vartamānayā
śarat iva upagatayā prāvṛṭ jāḍyāpavāriṇī
47. brahman asya prāk smṛtiḥ tat jātayā vartamānayā na (apavāryate),
(yathā) śarat iva upagatayā prāvṛṭ jāḍyāpavāriṇī (apavārayati)
47. O Brahmin, for him, the prior memory (of 'I am the master') is not dispelled by that arisen, present memory (of 'I am the king'), unlike how autumn, having arrived, removes the dullness of the rainy season.
घनप्रवाहयाऽकस्माच्चित्तेहा सैव वर्धते ।
य एवोच्चैःस्वरस्तन्त्र्याः स एवाक्रामति श्रुतिम् ॥ ४८ ॥
ghanapravāhayā'kasmāccittehā saiva vardhate ,
ya evoccaiḥsvarastantryāḥ sa evākrāmati śrutim 48
48. ghana-pravāhayā akasmāt cittehā sā eva vardhate yaḥ
eva uccaiḥ svaraḥ tantryāḥ saḥ eva ākramati śrutim
48. cittehā akasmāt ghana-pravāhayā sā eva vardhate yaḥ
eva tantryāḥ uccaiḥ svaraḥ saḥ eva śrutim ākramati
48. Mental desire (cittehā) suddenly intensifies through a continuous, dense current, much like a high-pitched note from a string instrument completely pervades the sense of hearing.
अहमेकोऽहमात्मास्मीत्येकां भावय भावनाम् ।
तया भावनया युक्तः स एव त्वं भवस्यलम् ॥ ४९ ॥
ahameko'hamātmāsmītyekāṃ bhāvaya bhāvanām ,
tayā bhāvanayā yuktaḥ sa eva tvaṃ bhavasyalam 49
49. aham ekaḥ aham ātmā asmi iti ekām bhāvaya bhāvanām
tayā bhāvanayā yuktaḥ saḥ eva tvam bhavasi alam
49. ekām bhāvanām bhāvaya iti aham ekaḥ aham ātmā asmi
tayā bhāvanayā yuktaḥ tvam saḥ eva alam bhavasi
49. Cultivate this single contemplation (bhāvanā): 'I am one, I am the Self (ātman)'. Endowed with that very contemplation (bhāvanā), you truly become that Self.
एवं ह्यसंभवदिदं त्वविरागभास्यत्तत्सत्त्वमुत्तमपदं परमेकदेवः ।
पूजासु पूजकसुपूजनपूज्यरूपं किंचिन्नकिंचिदिव चित्तपदैकमूर्तिः ॥ ५० ॥
evaṃ hyasaṃbhavadidaṃ tvavirāgabhāsyattatsattvamuttamapadaṃ paramekadevaḥ ,
pūjāsu pūjakasupūjanapūjyarūpaṃ kiṃcinnakiṃcidiva cittapadaikamūrtiḥ 50
50. evam hi asaṃbhavat idam tu avirāga-bhāsyat
tat sattvam uttama-padam param eka-devaḥ
pūjāsu pūjaka-supūjana-pūjya-rūpam
kiṃcit na kiṃcit iva citta-padaika-mūrtiḥ
50. evam hi idam asaṃbhavat tu tat sattvam
avirāga-bhāsyat param uttama-padam eka-devaḥ
pūjāsu pūjaka-supūjana-pūjya-rūpam
kiṃcit na kiṃcit iva citta-padaika-mūrtiḥ
50. Indeed, this [reality] is incomprehensible, yet that very existence shines forth through dispassion. It is the supreme, highest state, the one divine principle. In acts of worship, it manifests as the worshipper, the excellent act of worship, and the object of worship; it is simultaneously existent and non-existent, the sole embodiment of the state of consciousness.

Links to all chapters:

vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122

sthiti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1) (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 (current chapter) Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128

nirvāṇa prakaraṇa (bhāga 2)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216